Sabarimala

Sabarimala: A Living Tradition, Not a Historical or Legal Artifact

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Shri Dharma Shasta Temple in Sabarimala & Its Non-Negotiable Traditions

Beyond the Menstrual Myth: Naishtika Brahmacharya of Sabarimala
The discourse surrounding the Sabarimala hill shrine is frequently reduced to a conflict between modernity and superstition, mischaracterizing restriction on women of reproductive age as a product of menstrual impurity. However, within the framework of Hindu temple traditions (Agama Shastras), the practice is rooted in sovereign nature of the deity’s consecration, a reality that exists in a sphere beyond reach of a deracinated Constitution or secular legal frameworks. This is a compilation with highlights of talks that I have delivered in various forums (both intellectual and spiritual platforms)

Deity & God

While the terms are often used interchangeably, they carry different nuances in theology, philosophy, and linguistics. In Hinduism,manifestations of Bhagwan Ayyappa (since we are on His subject), is a perfect way to see the difference between God and Deity & how they blend together.

  • God: In the highest sense, it is referring to the supreme, all-powerful energy that runs the universe. In Ayyappa’s case, this supreme nature is shown through his birth. He is called Hariharaputra, meaning he is son of both Vishnu (Hari) and Shiva (Hara). By combining the powers of the Preserver and the Destroyer, Ayyappa represents the total, absolute power of God in a single form. He is seen as the Dharma Shastha, the eternal protector of Righteousness and cosmic order.
  • Deity: It is the specific way that supreme power manifests in a particular place or for a particular purpose. For example, at the famous Sabarimala temple, Ayyappa is worshipped as a specific kind of deity, a Naishtika Brahmachari (an eternal celibate). In this form, he is shown sitting in a unique yogic pose (Yogarudha Siddhasana), teaching to Bhaktas how to achieve self-control and mental strength.
    • However, in Achankovil, he is worshipped as a different deity, a Grihasta king with his consorts, Purna & Pushkala, in Kulathupuzha in Balaroopa (Child) and in Aryankavu (Youth) While the God (the divine spirit) is the same, Deity (the form and personality) changes depending on the temple.
    • So, in simple terms, God is the infinite power of Vishnu and Shiva living within him, while the Deity is the specific version of Ayyappa, whether as a child, a king, or a forest yogi, that a devotee talks to and prays to in a temple.

Deity’s Abode vs. Place of Worship

The single biggest challenge in this discourse is convincing modern observers of the distinction between a place of worship and an Abode of God. A Place Of Worship is a facility for humans and an Abode is the home of a Living Deity.

  • Deity as a Person: Legally and traditionally, the Deity is a juristic person with specific rights with status of a perpetual minor. Just as a person has the right to privacy or to set the rules for their own home, the Deity at Sabarimala has the right to maintain His chosen form. Humans can at best be just trustees of His properties never the owners.
  • Kuch Jaankar, Kuch Maankar: In Sanatana Dharma, our practices are based on this dictum. Do Knowing why we do, or Do because you accept (you may not know why) (Kuch Jaankar Chalo, Kuch Maankar Chalo). Relying solely on secular logic for a spiritual space is like using a ruler to measure sound. It is the wrong tool for the task.

Fallacy of Past Violations arguments

Naysayers often hunt for historical evidence to force a change in tradition. Even though records from over 200 years ago confirm these restrictions existed, people cite recent, unsubstantiated instances of entry as proof that the tradition isn’t absolute. However, this logic is fundamentally flawed:

  • Violation vs. Validation: Agreeing for the sake of argument that such entries occurred, it doesn’t cease to be a violation. Just because laws against murder or theft are broken in society does not make those acts legal or the law invalid.
  • Remedy or Parihara: If a person of the restricted age entered, tradition provides for a Parihara (atonement ritual) to restore the sanctity of the space. The act of breaking a rule doesn’t dissolve the rule. It merely necessitates a remedy. It is just like a crime and punishment in our modern deracinated law.
Beyond Constitution or Deracinated Laws

Devaprashnam, The Divine Enquiry

Devaprashanam is a sophisticated ritual used in Vedic astrology and temple traditions to decipher the will of the deity.  It is typically performed when a temple faces difficulties, before major renovations, or to investigate causes of unexplained mishaps. The process (as I observed during construction of Ayyappa Temple in Bengaluru) is meticulous and involved several key stages:

  • Preparation: Astrologer (Daivajna) and temple priests observe strict vows of purity. A specific area is sanctified, and a Padma (lotus mandala) is drawn using coloured powders.
  • Invoking Presence: Through sacred mantras, Divine energy is invited into a ceremonial lamp (Deepam) or a gold coin.
  • Rashi Chakra: A diagram representing zodiac is prepared. The most pivotal moment involves a Swarna-Prashnam. A gold coin is washed in holy water and sandalwood paste. A young child, chosen for their innocence and lack of bias, is asked to place the coin on one of the twelve houses of the zodiac drawn on the floor. The house where the coin lands becomes the Aaroodha Lagna, the focal point of entire reading. This position reveals current state of the deity’s energy.
  • The Nimitta (Omens): The astrologer observes everything—the flame of the lamp, the breath of the questioner, and even external sounds or bird flights—to gather clues.
  • Ashtamangala Calculation: Using 108 small seashells (cowries), astrologer performs complex mathematical calculations (reduction process) he determines a single digit number, called the Ashtamangala number, which reveals the root of the problem and the required remedies, predicting everything from the health of the temple structure to the satisfaction of the presiding deity.

The final verdict provides a roadmap for Parihara (atonement rituals) to restore spiritual sanctity of the deity’s abode.

Daiva Iccha, Will of The Deity

In Hindu tradition, a temple is not merely a place of prayer but the residence of a living deity, a juristic person with specific attributes. The rules of a temple are governed by Deva Iccha (the Will of Deity), which is periodically ascertained through a Devaprashnam, an astrological ritual used to interpret divine intent. Agamas are not about Aesthetics, it is the will of the Divine

  • Practice as a Living Tradition: A Devaprashnam can determine that a specific practice must change or be upheld to maintain the sanctity of the deity’s presence.
    • Certain practices in Guruvayur had to be discontinued as the Devaprasnam revealed that will of Bhagwan Guruvayurappan is stopping that. For e.g.  Shayanapradakshine (Anga Pradakshine, or Urulu Seve) by women was not liked by Deity & stopped in recent times
    • Similarly Sri Basaveshwara Temple in 7th Hoskote, Madikeri District had to shift the Upadevalayas (by demolishing and reconstructing a newly built temple) based on a Devaprashnam since the Presiding Deity was not happy with location of upadevalayas
  • Sabarimala Context: As noted in the writings on yensures.com (particularly regarding the spiritual context of the Kerala Floods), these traditions are not static artifacts but living pulses of faith. If a Devaprashnam reveals that the Devahita (Will of the Deity) requires a particular course of action, that becomes the tradition, regardless of modern secular interpretations.

Tradition Over Codification: Insights from Sanatana Dharma

One of the common traps modern learned observers fall into is seeking a single user manual or scriptural code for Hindu practices. Unlike Desert Cults who are governed by a single book which is their manual, Sanatana Dharma is not always codified in a single book.

  • Diverse Variants: Rituals often vary by family or Sangha. For instance, while some families strictly wear black for the Sabarimala pilgrimage, others may follow different color codes. Neither is wrong, as these practices are often born of sincere, localized tradition rather than a rigid central command.
  • Spirit of Worship: Whether it is an elderly woman teaching her grandchild a unique way to worship at a Banyan tree or the specific rituals of a Sadhak, validity lies in the sincerity (Bhava) and tradition handed down through generations.

Fallacy of Historicity

The modern obsession with Historicity (proving when a practice started) is a byproduct of the Desert Cult or Abrahamic mindset. These faiths rely on a linear timeline: a spiritual chief appeared, a book was written, and rules were codified at a specific moment in history and they departed.

  • Conflict: If you treat Sanatana Dharma like a historical artifact, you try to box Sri Rama or Sri Krishna into a timeline. Figures like Sri Rama and Sri Krishna are beyond time, what they symbolised or lessons from their lives are true for all Yugas. When you try to make them or our practices historical, it suits an agenda that seeks to prove a practice is recent and therefore changeable.
  • The Truth: For a Sadhak, truth is Sanatana (eternal). Practices like the Sabarimala pilgrimage are beyond the reach of a calendar. Whether a rule was written down 2,000 years ago or established via Devaprashnam 20 years ago, its validity remains identical because both originate from the same source The Divine Will.
  • To summarise, In Tantric (Agama) Shastras, a practice becomes tradition because it is the revealed Will of the Deity. Its age or historical proof is irrelevant to its spiritual validity. Using the lack of historical evidence to force a change in tradition is a fundamental misunderstanding of how a consecrated space operates.

As things stand today

  • Girls below 10 and women above 50: Always allowed without any restriction and visit regularly.
  • Women aged 10–50: While legally allowed, few women in this age group attempt the pilgrimage today due to strong opposition from traditional devotee groups, local customs, and security concerns. The Kerala state government and police currently refrain from offering special security escorts to activists or visitors in this age bracket until the 9-judge bench delivers its final ruling.

Why Sabarimala is Unique

A common critique asks why other Ayyappa temples allow women if Sabarimala does not. The answer lies in the Prana Pratishtha (consecration), differentiated right in the beginning of this article – Deities and God.

  • Naishtika Brahmachari: At Sabarimala, Bhagwan Ayyappa is in a state of intense, perennial celibacy.
  • Functional Requirement: Exclusion of women of a certain age is a functional requirement to maintain the specific energy of this shrine. It is not a moral judgment on women or a statement on impurity, but a respect for the deity’s chosen form of penance.

Conclusion: Resisting Armchair Intervention

Whether it is the sudden environmental concern over Deepavali crackers or the legal intervention into temple customs, these often stem from an echo chamber of armchair experts who place the onus of proof on the believer. However, for the true Sadhak, the tradition is self-evident, anchored in Deva Iccha, and preserved through the lived experience of generations.

For further reading: You can refer to more detailed perspectives on these traditions and the spiritual significance of regional events at yensures.com.

#KeralaFloods: Devaprashnam – Conversation with the Divine in Sabarimala & Warnings Ignored
Prasnamarga and Historicity
#SaveSabarimalaTradition-Potency of Protest

66 Climbs, One Destination : Finding Freedom in the Forest

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This article is purely my reflection of the deep spiritual journey and the paradox of finding freedom through the fire of discipline. As they say, any spiritual pursuit is very personal and experiential. No words or experience is standard, and the unexpected experiences are almost often most rewarding, this I say with benefit of hindsight. Not expecting anything, performing a pilgrimage for the sake of it, not even yearning for a Darshan or ascension of 18th Holy steps is a state that attracts abundance of blessings from Him. Simply treat it as a journey of a jigyasu’s soul that seeks to find its home.

65th Pilgrimage – June 2025
64th Pilgrimage (February 2025)

To complete 66 pilgrimages is no ordinary feat for an ordinary mortal like me. For us it is an abundance of compassionate blessings from Him, carved into the hills where Ultimate devotee of Shri Rama, Shabari sought and found her Beloved. In the tradition of Sabarimala, 18th, 36th, and 54th pilgrimages are milestones, actually the years following the numbers – 19, 37 & 55 is significant as we go again as a Kanni Swami (First-timer) on these pilgrimages. Kanni Swami is bringing every pilgrim down to earth, on to the first step from the 18th. In my initial pilgrimages, much before the Patinettampadi was plated, pilgrims break coconuts on the step corresponding to their number of pilgrimages – 1st timer on the 1st, 2nd timer on the 2nd and so on. After the 18th rebooting the pilgrimage and breaking the coconut on the 1st during 19th Pilgrimage as Kanni Swami is to help us shed any ego that set in us.

Patinettam Thirupadi (18 Holy Steps)

There is a strange, divine gravity at Sabarimala. Every time I stand before the Patinettampadi (the 18 holy steps), I feel I am seeing them for the first time, yet I have been coming home for 66 time.  The word Tatvamasi (written as Thathwamasi on the facade of the Sannidhanam) is the final destination of the Vratam. I say this with utmost sincerity, It isn’t just a sign; it is a spiritual mirror. I am sure every pilgrim feels the same. Literally, it is yelling at the pilgrim “The One you have been searching for in the forest, across the rivers, and up the 18 steps is actually YOU.”  (Tat: That (the Supreme Reality); Tvam: You (the Individual); Asi: Are which means Thou Art That”) For the curious, Tatvamasi is one of the four Mahavakyas (Great Utterances) from the Upanishads.

Tatvamasi

Transcribed this talk from a commentary on this Mahavakya Tatvamasi by a former Melsanti of Sabarimala Shri Dharma Shasta Temple – Bramhashri Jayaraman Potti

Think of the universe as a vast, shimmering ocean and yourself as a single, tiny wave dancing on its surface. For most of your life, you’ve likely defined yourself by the height of that wave, its speed, or how close it is to the shore. You feel separate, small, and perhaps a little afraid of the moment the wave hits the sand and disappears. But Tatvamasi is the ancient voice of wisdom whispering a radical truth: you aren’t the wave; you are the water.

In the simplest English, Tatvamasi translates to “Thou Art That” It is a grand identity statement that strips away your name, your job, your bank balance, and even your physical body to reveal a deeper reality. The “That” refers to the infinite, the spark of life that powers the stars and keeps the planets in orbit. The “Thou” is you—the silent observer behind your eyes. The “Art” is the bridge, the cosmic “equals” sign that says there is no difference between the two.

Imagine a gold necklace, a gold ring, and a gold bangle. To the casual observer, they are three different things with different prices and shapes. But to the goldsmith, they are all just gold. The shape is temporary, but the substance is eternal. Tatvamasi suggests that while our shapes, our personalities and bodies, look different, the substance we are made of is the exact same universal consciousness.

People often ask, “Why go back so many times for a 15-20 second Darshan?” They don’t realize that those few seconds are the spark, but the 41-day Vratam is the fuel. Contrary to what people generally have come to believe, the 41-day (called a Mandala) Vratam (Penance) is not a period of restriction; it is a period of unburdening. Wearing the Black itself is a huge burden off the head. While we otherwise live to the world’s requirement of etiquette, dress and behaviour by wearing black, I shed the ego of style and status. We become invisible to the world (and vice versa) and visible only to the Divine – a one-to-one conversation.

Walking without footwear isn’t about physical pain; I attribute my perfect health with absolutely no prescription life (like Diet or Exercise etc) to this bare foot trek. Unknowingly, a acupressure working its magic on me. It’s also about staying grounded and feeling the pulse of the Earth—the same Earth 12-year-old Manikanta walked upon. Can there be a better incentive than this for a pilgrimage. Walk with me and you will realise what I am trying to say.

The Sattvic Life & Brahmacharya is not about sacrifice. When we control what we eat, say, and think, we realize we aren’t slaves to our impulses. The Vratam is a “mental detox.” It sharpens the mind so that when you finally stand at the Sannidhanam, your soul is clear enough to reflect the light of the Shri Dharma Shasta.

My 1st Guruswami, my Father initiated us, 4 brothers into this Pilgrimage when I was in Class 2. When we brothers got used to luxuries like inability to sleep on mat when we attended a wedding, or walking without footwear etc very early in our lives, he made us realise that is not a luxury, it is bondage and the only way he thought we could learn was experiencing it. When Sabarimala was not as developed as today and with no accommodation in Sannidhanam, the arduous bare-foot trek made us feel that the floor on which we laid down (Viri) was better and luxurious that the Foam Bed that we could not sleep without. We often think discipline is a cage. Sabarimala pilgrimages taught me that it is actually the key. When I follow the strict rules of the pilgrimage, I am no longer worried about my cravings or my social standing. I am free from the “Self” (the Aham). This discipline doesn’t stifle me; it protects me from the chaos of the outside world.

Just a Break on the most luxurious Seat
(Nothing to do with Medical Emergency)

In the forest, under the weight of the Irumudi, I am not a Corporate Executive, a father, or a citizen. I am simply “Swami.” There is no greater freedom than losing your identity in the chant of “Swamiye Saranam Ayyappa.” This is the reason why every pilgrim at Sabarimala—regardless of their job, wealth, or age—is called “Swami.” When you wear the Mala, the world stops seeing you as an individual and starts seeing you as a manifestation of the Lord. By calling every other pilgrim “Swami,” you are practicing Tatvamasi—recognizing the divine spark in every person you meet on the trek. When you reach the Sannidhanam and read “Tatvamasi,” it is a reminder that once the ego is dropped, only the Divine remains.

The Luxurious Throne

A quick Darshan is a divine tease. It’s like a single drop of nectar that makes you crave the whole bottle. At 66th pilgrimage, the trek isn’t get easier, but I can vouch that my heart gets lighter. I return every year because, in those brief seconds before His Murti, time stops. The exhaustion of the trek, the sweat, and the 41 days of penance all vanish, making me feel it was fictitious in the first place. I come back again & again simply to experience the high of freedom of being His.

Swami Sharanam

PS: It will be unfair if I don’t acknowledge our Pilgrim Gang – about 25 of them are common in all pilgrimages. They make the entire process from Vratam to Irumudi to Pilgrimage a Wonderful Experience. Thank you Swamis, Malikappurams, Manikantas

Amar Akbar Anthonisation of Sabarimala Pilgrimage

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Veluthachan or Arthunkal Church Myth

The priest holding the sacred ‘mala’ removed by the Ayyappa devotees at Arthunkal Basilica.
Photo: OnManorama
Original Content at: https://www.onmanorama.com/travel/travel-news/2018/06/30/why-ayyappa-devotees-visit-arthunkal-basilica.html

A Cursory glance at the article shows how mythical and impossible this part is woven into the Pilgrimage circuit. Pseudo Secularization of Sabarimala by portraying Vavar or Jaicomo Fenicio known as Veluthachan (Foreigner Priest), when both of them were not Contemporaries, to exaggerate separated by yugas, as Bhagawan Ayyappa’s friends, and surreptitiously including into Sabarimala circuit caused what I call Cultural Contamination. Traditions then went for a toss. Until today the advocate for Veluthachan, Rahul Easwar has not been able to explain the significance of removing the Mala after Pilgrimage in Arthunkal Church in Arthunkal.

With Bhagawan Ayyappa’s blessings I have completed 63 Pilgrimage (by 2024) and never once went to Arthunkal. We remove the mala after we return to the starting place, where Irumudi Kettu was performed (Details in my article linked below) and break coconut on the same stone. The practice includes lighting a lamp to the stone on which the Coconut is broken during departure, every morning and evening by the family members. All conditions, reverence that is accorded to the Swamis on Vrat is accorded to this stone. This stone represents the entire group of pilgrims that have embarked on pilgrimage and the pilgrimage is considered over once they return and break a coconut on the same stone and remove the mala.

Sabarimala Pilgrimage – Kettunira or Palli Kattu

But we have Fake Apostles like Rahul Easwar of that reality show’s infamous dance fame. He dared “Hindus with spine to create any issues in Vavar Mosque or Arthunkal Church, then you will see reaction of “Good” Hindus”

This part of article hereon is primarily based on “X” thread by https://x.com/DarkNghtUvacha. All credits to him for this Factual expose of the Sickularisation of Out and out Hindu Pilgrimage. Corrected typos and used high resolution pictures for brevity

“Vavar being Abrahamic” myth emerged from a stage play by nawab Rajamanickam Pillai. Whatever you see in the video is mob behavior without any basis. Not just Vavar (Muslim), Sabarimala devotees have to visit Arthunkal Basilica also.

Seculars have converted a Hindu deity into Amar Akbar Anthony script. Okay, let’s look at how this myth became a reality.

The Pamphlet announcing the Play by Nawab Rajamanickam Pillai

In the early 1940s, Nawab Rajamanickam Pillai, a well-known dramatist, visited Alapuzha, and a devotee asked him to adapt Ayyappa’s biography into a play. Though first hesitant, the dramatist who heard the deity’s account was touched enough to not only create the play “Swamy Ayyappa” but also trekked the holy hill of Sabarimala himself. Without any verification, he heard all folk stories and infused them into his script.

Nawab Rajamanickam Pillai
Courtesy: The Hindu Archives

He wanted an interval bang in the middle of the play and created this Muslim Pirate Vavar character (an enemy from the other religion becoming a bhakta), fighting with Ayyappa and becoming his devotee. This was so powerful that it stayed etched in the minds of the audiences. And this led to devotees visiting the Vavar mosque at Erumeli as practice. Hence this became a myth where people like sheep followed this script, not the actual puja vidhanam.

Mythical episode of Vavar becoming Devotee of Bhagawan Ayyappa after his defeat

You can watch the video by Shri Arvind Subramaniam (busting myth based on Bhootanatha Upakhyanam)

Further Evidence:

Sri Maha Shasthu Pooja Kalpam, written in Kollam Year 1114 (1938 AD). This significant book, authored by “Yogi Baladandayudhapani Swamikal” also says the same: It is a common misconception that Vapuran is a Muslim. This misconception likely arises because of the Vavar mosque in Erumeli. However, Vapuran is, in fact, a Shiva Bhuta, a guardian deity, and a parivara devata (companion deity) of Bhagawan Ayyappa.

Okay this is the last twist : Secular Hindus calling masjid/mosque don’t even know that one should not offer prayers to Allah where graves are present So whatever is happening in Kadapa or Vavar mosque is invalidated by Islam itself.